English
The necklace accomplishes the benefit of beings. By this supreme and excellent ornament complete with qualities, may the fruit of desired qualities be attained. The supreme quality of the expanding jewel power, lifespan, pure lands, and deeds are inconceivable. Dispelling the poverty of beings, the source of all well-being, this is the fifty-ninth auspiciousness of the empowering rosary. Ratna Mala Abhi... Sixth, the silk crest. In the past, on the summit of Mount Meru, the Bhagavan Vairochana empowered the assembly with the silk crest empowerment, thereby gaining power over the dharmas of samsara and nirvana. Similarly, through the empowerment of the silk crest, the supreme empowerment of realizing the equality of samsara and nirvana... The silk banner flying upwards is non-dual with the Dharmakaya. By hanging across and lengthwise, may the two Rupakayas be attained. Red flying to the right, realizing the meaning of Dharmata; blue flying across, accomplishing the four activities; dark blue hanging downwards, subduing the malice of the nagas. The sixtieth auspiciousness of the silk banner empowerment. Pata Avalambana Abhi... Eighth, of the name empowerment, there are two. First, the name of the basis: Bestowing the name previously given. In the past, on the summit of Mount Meru, the Bhagavan Vairochana empowered the assembly with the Vajra name empowerment, thereby becoming sons of definite lineage and attaining the rank of Vajradhara. Similarly, the supreme empowerment of becoming a son named 'This'... The Vajra name is among the supreme examples. Having been brought forth from the heart into speech and named, by entrusting it to the mind purely and properly, may the supreme name of showing all be attained. Having bestowed the definite name through the compassion of the Teacher, from the nature of the heart, he made them definite sons. Attaining the rank of Vajradhara, the name empowerment, the sixty-first auspiciousness of the supreme name empowerment. Vajra Nama Abhi... Second, the name of the result: In the past, for the Bodhisattva Sarvarthasiddha, all the Tathagatas of the ten directions, through the five Abhisambodhi empowerments, as a result, in a blazing jewel chamber, Vairochana manifestly and completely awakened into Buddhahood in the Vajradhatu. Similarly, through the five Abhisambodhi empowerments, in the dense array of results, the supreme empowerment of manifestly awakening into Buddhahood as the Tathagata called Vajradhatu.
English
Thus it is. Meditation is: taking the aspect of the Buddha's ground as the path, meditating by expanding the wheel of the mandala with the four mudras through the five manifest enlightenments, etc. At the end of the session, dissolving the mudras and requesting the wisdom being to depart, etc. Furthermore, the 'Self-Arisen Tantra' states: 'The deity and the yogi themselves should be regarded as siblings and friends.' Therefore, viewing oneself as the samaya being and the deity as the wisdom being without any distinction of superior or inferior is a unique practice of the Action Tantra or merely a Yoga practice. Generating oneself, the great-minded one, as the samaya being and inviting the wisdom being to enter, meditating on their inseparability, relying on any of the unique yogas of Yoga to accomplish siddhis. Conduct is: except for occasional instances of karma activities, not primarily relying on cleanliness and asceticism, etc., but relying on their companions, primarily relying on the deity's samadhi, thereby practicing the benefit of oneself and others. As the 'Summit Tantra' states: 'Abiding in the deity's samadhi, never abandoning all sentient beings, constantly keeping the Buddha in mind, constantly offering to the Buddha is supreme.' The result is: the nature of the three kayas and five wisdoms, the dense manifestation of the five families, although it is believed to be attained through one's own path in three or sixteen lifetimes, it is not considered complete and perfect enlightenment in the Unsurpassed Yoga. Second, Taking the Deity as the Path: In the appearance of conventional truth, meditating on the assembly of deities of the Vajradhatu mandala, mainly the five families, possessing the four mudras, and ultimately placing that also in the state of emptiness where nothing is perceived, is the practice of ultimate truth, that is, practicing the two truths alternately. Third, Taking the Essence as the Path: Visualizing a garland of mantras arranged on a moon disc at the heart of the deity, radiating and withdrawing light, purifying the suffering of all sentient beings along with its causes. Reciting: Oṃ buddha vairocana hūṃ. Oṃ vajra akṣobhya hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Oṃ ratna sambhava trāṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Oṃ padma amitābha hrīḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Oṃ karma amogha siddhi āḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). By reciting these mantras, the mindstream of the deity is stimulated. Fourth, Taking Empowerment as the Path: The sixty-two empowerments of Yoga, and the vows of the five families and five deities related to them, etc., are learned by diligently studying these subjects. The second common meaning is the explanation of the six breaks, regarding where to send
Chinese
授予灌顶之处是：先前是在须弥山顶或火山燃烧的顶端，之后是在天鸟鸣叫悦耳的树林中。由谁授予的导师是：先前是薄伽梵毗卢遮那佛，之后是大学者莲花戒。向谁授予的对象是：先前是菩萨一切义成等，之后是金刚鹏鸣等。所授予的灌顶是：身手印灌顶等瑜伽的六十二种灌顶。为何授予：先前是薄伽梵毗卢遮那佛为了摄受眷属，之后是为了摄持具有誓言者。如此授予的必要是：为了获得所授予的各种灌顶的功德。第三个总义是关于诀窍自生禅修的引导：自己瞬间观想为金刚萨埵或毗卢遮那佛的身相。其清晰后，在自己的心间，观想五种本初清净的不坏精髓，其自性为五部、五智，显现为豌豆大小的五色光团。当它触及时，观想自己头顶有一个豌豆大小的白色明点。并且，如“从虚空中央，滴水降临。”所说，那个白色明点降下，与心间的清净不坏明点融合，安住于无二的状态，不作破立。因此，在任何自性中也未成立的空明中，清晰地显现，是胜义无相的自性。以其加持，所显现的一切现象，如安住于五部金刚界坛城般，取为道用，显现为天尊之相是世俗智慧的显现。如是安住于无二的状态，不作意修饰，是稳固灌顶的所依。由此，瑜伽金刚界坛城的灌顶，连同口诀一起圆满。心想：如何如法修持这些诀窍呢？主尊以“如何”等语承诺。献上酬谢的曼茶罗，并以“从今起”等语供养，功德回向如前。后续仪轨按照修法进行。
English
The place of empowerment is: previously, on the summit of Mount Sumeru or the top of a burning volcano, and later in a grove of trees where the heavenly birds sing sweetly. The teacher who bestows it is: previously, the Bhagavan Vairochana, and later the great scholar Padmakumara. The object to whom it is bestowed is: previously, Bodhisattvas like Sarvarthasiddha, and later Vajra Garuda Sound and others. The empowerment bestowed is: the body mudra empowerment and other sixty-two yogic empowerments. Why is it bestowed? Previously, the Bhagavan Vairochana to gather his retinue, and later to uphold those who possess vows. The necessity of bestowing it in this way is: to obtain the qualities of whatever empowerment is bestowed. The third general meaning is the guidance on the essential instruction of self-arising meditation: Instantly visualize yourself as Vajrasattva or the body of Vairochana. When that is clear, in the center of your heart, visualize the five indestructible essences, which are inherently the nature of the five families and five wisdoms, appearing as a pea-sized sphere of five lights. When it touches, visualize a pea-sized white drop at the crown of your head. Furthermore, as it says, "From the center of the sky, a drop descends," that white drop descends and merges with the indestructible essence drop in the heart center, remaining in a state of non-duality, without any fabrication. Therefore, it clearly arises as emptiness and clarity, not established in any nature, which is the nature of ultimate signlessness. Through its blessing, all appearances that arise are taken as the path, as if abiding in the mandala of the five families of Vajradhatu, and the appearance as deities is the appearance of conventional wisdom. Thus, remaining in a state of non-duality without mental fabrication is the basis for the empowerment to take hold. Thus, the empowerment of the Vajradhatu mandala of yoga, together with the oral instructions, is completed. Thinking, "How should I practice these instructions properly?" the main deity promises with "How" and other words. Offer the mandala of gratitude, and offer the wealth with "From now on" and other words, and dedicate the merit as before. The subsequent rituals should be performed according to the sadhana. The handwriting of Lhan Nya Tshal Pa.
Chinese
这是འགོས་的 कार्य记录。 每次灌顶都说吉祥语也好。 在这里说十二行谊的吉祥语。 如同在菩萨灌顶时所说的那样，上师们也这样实践。 如果高兴，从天人到瑜伽的各个灌顶的最后回向之后，念诵各自修法结尾所安立的吉祥语，也成为好的支分。 不念诵也没有中断的过失。 恒常宣说善说的语，进入瑜伽的灌顶仪轨，对于具有法眼的人来说，产生了这奇妙景象的光辉。 这是瑜伽乘的灌顶仪轨章节。 从《集经》的灌顶仪轨金刚阶梯中，在六支坛城中，按照口诀的方式，讲解外灌顶续流的灌顶仪轨的场合，这是第三（品）。
English
This is the work record of 'gos. It is good to say auspicious words for each empowerment. Here, the auspicious words of the twelve deeds are spoken. As it is said during the Bodhisattva empowerment, the lamas also practice it this way. If you are happy, after the dedication at the end of each empowerment from gods and humans to yoga, reciting the auspicious words established at the end of each practice method also becomes a good part. Even if you don't recite it, there is no fault of interruption. The speech that constantly speaks well, having entered the yoga empowerment ritual, for the person who possesses the eye of Dharma, this splendor of wonderful spectacle has arisen. This is the chapter of the empowerment ritual of the Yoga Vehicle. From the Vajra Ladder of the Empowerment Ritual of the Compendium Sutra, in the six-part mandala, according to the method of oral instruction, the occasion of explaining the empowerment ritual of bestowing the outer empowerment stream of the tantra, this is the third (chapter).